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Facts and Fiction: The Myth of Suvaṇṇabhūmi Through the Thai and Burmese Looking Glass

Published online by Cambridge University Press:  04 September 2018

Nicolas Revire
Nicolas Revire*
Affiliation:
Faculty of Liberal Arts, Thammasat University, Thailand; nicolasrevire@hotmail.com
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Abstract

Most scholars think that the generic name ‘Golden Land’ (Sanskrit, Suvarṇabhūmi; Pali, Suvaṇṇabhūmi) was first used by Indian traders as a vague designation for an extensive region beyond the subcontinent, presumably in Southeast Asia. Some Pali sources specifically link Suvaṇṇabhūmi with the introduction of Buddhism to the region. The locus classicus is the Sri Lankan Mahāvaṃsa chronicle (fifth century AD) which states that two monks, Soṇa and Uttara, were sent there for missionary activities in the time of King Asoka (third century BC). However, no Southeast Asian textual or epigraphic sources refer to this legend or to the Pali term Suvaṇṇabhūmi before the second millennium AD. Conversely, one may ask, what hard archaeological evidence is there for the advent of Buddhism in mainland Southeast Asia? This article re-examines the appropriation of the name Suvaṇṇabhūmi in Thailand and Burma for political and nationalist purposes and deconstructs the connotation of the term and what it has meant to whom, where, and when. It also carefully confronts the Buddhist literary evidence and earliest epigraphic and archaeological data, distinguishing material discoveries from legendary accounts, with special reference to the ancient Mon countries of Rāmaññadesa (lower Burma) and Dvāravatī (central Thailand).

Keywords

Golden Land (Suvarṇabhūmi)Asokan MissionsSinhalese ChroniclesBuddhist ArchaeologyMainland Southeast Asia
Type
Article
Information
TRaNS: Trans-Regional and -National Studies of Southeast Asia , Volume 6 , Issue 2 , July 2018 , pp. 167 - 205
Copyright
Copyright © Institute for East Asian Studies, Sogang University 2018 

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Footnotes

“Camelot, located no where in particular, can be anywhere”

(Lacy 1991: 66-67)

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